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The funeral sermon is a mixed genre. [4] Patrick Collinson used a "cuckoo in the nest" metaphor to describe the Protestant reformer's predicament when funeral sermons were given: classical rhetoric of exemplars was used, while radical evangelicals could not accept the sermon form as suited to the lives of the godly. [5]
The importance of the Funeral Sermon resides from being the oldest surviving Hungarian and as such also the oldest Uralic, text — although individual words and even short partial sentences appear in charters, such as the founding charter of the Veszprém valley nunnery (997–1018/1109) or the founding charter of the abbey of Tihany (1055).
Popular funeral passages were easily recognized by Mormons at the time. Speakers placed various verses "in the context of the restored truths of an all-encompassing plan of salvation," emphasizing the eternal nature of family units. Quoting just the Book of Mormon and Doctrine and Covenants during funeral sermons became more common after 1850. [29]
Isaiah 57:1–2 was a theme for funeral sermons of the Reformation, among others at a funeral service for Martin Luther in Eisleben. [ 24 ] [ 25 ] It also, along with Isaiah 53 and Isaiah 63: 1–3, was used in the context of the Passion story.
One of the most well-known documents within the Codex (f. 154a) is the Funeral Sermon and Prayer (Hungarian: Halotti beszéd és könyörgés). It is an old handwritten Hungarian text dating to 1192-1195. The importance of the Funeral Sermon comes from its being the oldest surviving Hungarian, and Uralic, text.
Sermon for the Good Success of the Arms of Portugal Against Those of Holland; Sermon of Saint Anthony to the Fish; Sermon to the Princes; Sermones (Pseudo)-Bonifatii; Sermons of John Wesley; Sermons of Jonathan Swift; Sermons of Laurence Sterne; Sermons to Young Women; Sinners in the Hands of an Angry God; Sleeping preacher
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